FEATURE OF ISLAM WHICH IS DISTINGUISHED FROM OTHER RELIGIONS
FEATURE OF ISLAM WHICH IS DISTINGUISHED FROM
OTHER RELIGIONS
Mohamed Omar Moftah and Ahmed Elsaddig Dawelnor Abdel Gadir
Universiti Science Islam Malaysia
email: medon_m@yahoo.com, saddig7@hotmail.com
Abstrak
Beberapa orang yang tidak memahami konsep dasar nasionalisme
atau toleransi beragama mencoba untuk mengadu nasionalisme
dengan mengatasnamakan agama tanpa terlebih dahulu memahami
makna dan kemuliaan Islam, yang memiliki semangat patriotisme,
mengajak manusia untuk bertoleransi dan memberi kemudahan. Pada
kenyataannya, kedua nilai ini, toleransi dan kemudahan, dianggap
sebagai salah satu fitur utama dari kebudayaan Islam. Salah satu
manifestasi dari konsep ini adalah diterimanya dan difasilitasinya
nilai-nilai, aturan-aturan, dan bentuk-bentuk budaya dari para
pemeluknya di seluruh dunia. Sehingga jelaslah pentingnya kajian
ini sebagai penjelas tentang kemudahan dan toleransi yang diberi oleh
ajaran Islam yang telah terbukti berdasarkan pengalaman dan realita
kehidupan. Berkat kedua nilai inilah Islam dapat menjawab semua
tantangan dan rintangan peradaban manusia sejak agama ini lahir.
Oleh karena itu, pendekatan induktif dan historis diadopsi untuk
menunjukkan toleransi dan kemudahan agama Islam. Diantara
temuan yang ada dalam tulisan ini mengungkapakan bahwa Islam
telah menggariskan persamaan hak dan derajat manusia tanpa
membeda-bedakan manusia berdasarkan agama, kepercayaan, warna
kulit dan kewarganegaraan. Toleransi dan kemudahan dalam Islam
juga telah membuktikan solidaritas sosial; agar yang kaya dapat
memberi pada yang miskin, dan yang yatim piatu boleh mencari orang
tua yang beragama Islam yang peduli terhadap mereka dan yang sudi
menawarkan bantuan.
The few people who do not understand the meaning of nationalism
and the easiness of religions try to attack nationalism by the name of
religion without comprehending the sublime meanings of Islam, which
have made holy nationalism and called for easiness and facilitation.
Easiness and facilitation is considered the first feature of the Islamic
civilization, one aspect of its manifestations, and the first that
encourages its acceptance by way of its carrying values, legislations,
manners and cultural patterns. The importance of this paper is to
show easiness and facilitation that Muslim civilization brought and
applied in reality. Such feature is what proved such civilization’s
reality and by which it won amazing bets in wars of challenge and
interaction with the other world civilizations. Due to this, the inductive
and historical approach has been adopted to show Islam’s easiness and
facilitation. Among the results of this paper is the revelation that Islam put
the first universal statement in rights of citizenship without discriminating
between followers of religions, doctrines, race, or color. Also, easiness in Islam
has established social solidarity: the rich give the poor; and the orphan seeks
all Muslims as fathers caring for him.
Kata kunci: toleransi, kemudahan, Islamic civilization
Introduction
Islamic Sharia is distinguished by its easiness and tolerance; it
attains with all updated life events; and its response to Muslims’ needs
in all places and at all times. Therefore, most of its laws are changing
due to Muslims’ interests; and the saying: “the difference of Muslim
scholars is a mercy”, has become well-known in our scholarly legacy.
Muslim scholars have, at all times, shown the most wonderful thoughtlife images; and their opinions and thinking efforts have varied. They
have enriched our scholarly and thought life with their scholarly
thinking (i.e. ijtihad) which still enlightens the guidance path for
Muslims and urges them to apply their minds for the service of their
religion and nation. Facilitation in presenting the laws of Islamic
Sharia, the banner of which all moslem scholars and thinkers have
raised up in all ages, and in the modern age in particular, is a
compulsory and Islamically sought in itself. This is not due to a
response to reality pressure or in harmony to the spirit of the age as
some people could imagine. But The Islamic Sharia is founded on
easiness not hardship; its teaching to people is based on facilitation
not hardship; and the call for it depends on revealing what makes
people come along, not what makes them go away.
Easiness and Facilitation in Islam
Easiness Linguistically and Terminology
Easiness in language: flexibility and simplicity; submission is
against force. Facilitation: when something is facilitated, it is done in a
smooth way and not made difficult; not made hard on oneself or
others. In terminology, it is in agreement to its linguistic meaning;
that is, it is work that does not exert soul or body; in other words, it is
work that is easy, simple, and flexible. The meaning of the Prophet’s
hadith “This religion is easy” is as Ibnu al Atheer said: “Easiness is the
opposite of difficulty as Ibnu al Atheer said: “Easiness is the opposite
of difficulty—something that means it is tolerant” (al Aql et al.).
Today, Islam encounters several big challenges and a fierce
attack on its principles. Therefore, accusations and doubts are directed
to it while it is devoid all of that. Among such accusations are that
Islam is the religion of force, terror and opponent of international
peace. Furthermore, it is accused of having values and approaches that
contradict with what sound minds established. Every fair person
knows that all such accusations are just falsifications, lies, and
evidenceless talk. In addition, they are mere claims that are baseless. In
contrast, the principles of Islam are based on what keeps peace and on
what establishes justice and security worldwide and treats all people
without discrimination. Islam balances needs and duties between
people; Islam guarantees their human rights which maintain the bases
of material and spiritual life.
Easiness and Facilitation in Quran and Sunnah
Allah (SWT) says:
“Allah intends for you ease and He does not want to make things
difficult for you. (He wants that you) must complete the same number (of
days), and that you must magnify Allah for having guided you so that you may
be grateful to Him” (QS al Baqoroh: 185).
This ayah shows that Allah (SWT) wants, by His guidance,
easiness, mercy, expulsion of uneasiness , etc. Despite the fact that the
ayah is about permission in fasting, what is meant by it is generality as
stated by more than one tafsir scholar. This is a reminder that Allah
(SWT) shows His mercy for this nation and His want of easiness, not
the opposite of it. When man looks at history in order to find a
solution or guidance for what happened to Muslims in particular and
to all world people in general at all times and places especially in
public affairs, man does not find one like Muhammad (PBUH) an
example and Imam. And if we look forward to secured and content
future, one does find so but in Muhammad’s teachings; whom Allah
(SWT) describes saying:
“And We have sent you (O Muhammad) not but as a mercy for the
Alamin (mankind, jinn and all that exists)” (QS al Anbiyaa’: 107).
Allah (SWT) also says:
“And by the mercy of Allah, you dealt with them gently. And had you
been severe and hard-hearted, they would have broken away from about you; so
pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult
them in the affairs. Then when you have taken a decision, put your trust in
Allah, certainly, Allah loves those who put their trust (in Him)” (QS Ali
‘Imran: 159).
These are clear ayat that show us the basic description of Muhammad
(PBUH) in his character and divine message and in all his conditions
among people. Such descriptions were not just words but were a
reality; they are still ringing in the world from east to west from the day
of his call until the end of life. Islam’s easiness and facilitation is one
of its traits that distinguishes it from other religions, for the wisdom
for which Muhammad (PBUH) was sent is to break the chains that
tired the previous nations before the coming of Islam.
Man’s appreciation for the grace of Allah (SWT), Iman, and
winning in the Day of Judgment cannot be achieved but through by
only doing positive role in earth based on Allah’s Path but should also
applying His commands for themselves and for others. Allah (SWT)
says:
“Those who follow the Messenger, the Prophet who can neither read
nor write (i.e. Muhammad PBUH ) whom they find written with them in the
Taurat (Torah) and the Injeel (Gospel) he command them for Al-Ma‘ruf (i.e.
Islamic Monotheism and all that Islam has ordained) and forbids them from
Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has
forbidden); He allows them as lawful At-Tayyibat (i.e. all good and lawful as
regard things, deeds, beliefs, persons, foods); and prohibits them as lawful AlKhaba’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons
and foods), He releases them from their heavy burdens (of Allah’s Covenant
with the children of Israel), and from the fetters (bindings) that were upon
them. So those who believe in him (Muhammad ) ﺻ ﻠ ﻰ ﷲ ﻋﻠﯿﮫ و ﺳ ﻠ ﻢ, honour
him, help him, and follow the light (the Quran) which has been send down
with him, it is they who will be successful” (QS al A’raaf: 157).
Furthermore, Allah (SWT) says:
“But if you pardon (them) and overlook, and forgive (their faults), then
verily Allah’s Oft-Forgiving, most Merciful” (QS at Taghaabun: 14).
The Islamic community, during the era of the Messenger (PBUH) and
the era of Revelation has witnessed groups of Hypocrites who said to
the Messenger as Allah (SWT) says about them in the Quran:
“We bear witness that you are indeed the Messenger of Allah” (QS al
Munaafiquun: 1).
However, Allah (SWT) reveals their behavior and renders them liars
when Allah (SWT) says:
“Allah knows that you are indeed His Messenger, and Allah bears
witness that the hypocrites are liars indeed” (QS al Munaafiquun: 1).
In different hadith, Bukhari narrated that some companions of the
Messenger (PBUH) asked him the permission to kill one of the
Hypocrites, the Messenger (PBUH) said: “Those are the ones that Allah
(SWT) prevented me to kill” (Bukhary, 1378: 38).
This is because they have witnessed that there is no God but Allah and
that Muhammad is His Messenger, their blood and money are secured;
they have become citizens enjoying all the citizenship rights in the state
of Islam (Khaled, 1412: 56).
Legality of Easiness and Permission in Islam
The thing that proves the easiness of Islam is what has been
known of the legality of permission—something that is known for sure
as a part of religion by necessity. Such matter of Sharia is an absolute
proof of expulsion of uneasiness. And, therefore, if hardship in
obligation is meant in Islam, there would have been no permission.
The agreement of all scholars that hardship is not part of obligation
shows that it is not meant in Islam; this is established by way of
induction of laws. It is also what reinforces pieces of evidence from the
Islam’s texts that this religion is easy. The warning against extremism is
well-known in legal texts where it becomes an absolute base.
In terms of Sharia, the fundamental aspect is permission until
evidence of prohibition exists. Allah (SWT) says:
“And We never punish until We have sent a Messenger (to give
warning)” (QS al Israa’: 15).
Hardship here brings easiness, for no obligation of the unbearable
exists in Islamic Sharia, nor what brings extraordinary hardship; Allah
(SWT) says:
“We burden not any person but that which he can bear” (QS al
An’aam: 152).
Furthermore, Islam brings benefits; when it commands, an advantage
is to be gained; when it warns against something, a disadvantage is to
be expelled. The Messenger (PBUH) said: “When a little of something
makes a person drunk, the whole thing is prohibited” (Provided by
Abu Dawud, Sunan). This is evidence that the reason of prohibition is
the state of drunkenness which prevents mind to protect
consciousness of things as practiced in society. (Al Tabari, 1987: 97).
Islam is therefore the religion of peace that the Islamic Sharia
has sought to achieve. Allah (SWT) says:
“O you who believe! Enter perfectly in Islam (by obeying all the rules
and regulations of the Islamic religion) and follow not the footsteps of Shaitan
(Satan). Verily! He is to you a plain enemy” (QS al Baqarah: 208).
Allah (SWT) says to His Prophet (PBUH):
“And We have sent you (O Muhammad PBUH) not but as a Mercy
for the Alamin (mankind, jinn and all the exists)” (QS al Anbiyaa’: 107).
The peace is but a fruit of mercy that the Islamic Sharia has come to
establish (al Khateeb, 1369: 101).
Because Islam is the religion of peace, it refuses force; it also
refuses the causes leading to it as shown through its general principles
that the Islamic Sharia has brought. The Messenger (PBUH) said: “The
religion [i.e. Islam] is easy; and when it argues, it always wins)” (Bukhary,
1378:16).
Ibnu Abbas said: “Some paganists, who killed many and practiced adultery,
came to the Messenger (PBUH) and said: what you say and call for is good,
but we want you to tell us whether there is a correction to what we have done.”
Here, Allah (SWT) sent down these ayat of Quran:
“And those who invoke not other ilah (god) along with Allah, nor kill
such person as Allah has forbidden, except for just cause, nor commit illegal
sexual intercourse—and whoever does this shall receive the punishment. The
torment will be doubled to him on the Day of Resurrection, and he will abide
therein in disgrace. Except those who repent and believe (in Islamic
Monotheism), and do righteous deeds, for those, Allah will change their sins
into good deeds, and Allah Oft-Forgiving, Most Merciful” (QS al Furqaan:
68-70).
This ayah was also sent down:
“Say: ‘O ibadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily,
Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful” (QS al
Zumar: 53).
In addition, in different hadith, Bukhari narrated that Ibnu Masud
said that a man kissed a woman and came to the Prophet (PBUH)
telling him what had happened. Here, Allah (SWT) sent down this
ayah of Quran:
“And perform as Salat (Iqamat as Salat), at the two ends of the day
and in some hours of the night [i.e. the five compulsory salat (prayers)]. Verily,
the good deeds remove the evil deeds (i.e. small sins). This is a reminder (an
advice) for the mindful (those who accept advice)” (QS Huud: 114). ‘to
whom is this ayah?’ the man asked. “To whoever does in accordance
with it from those of my Ummah,” the Prophet (PBUH) said.
(Bukhary, 1378: 140).
Easiness as with the Messenger
Practiced life of the Messenger (PBUH) was based on easiness
and facilitation. He (PBUH) took easiness as an approach in his life.
When he (PBUH) was in a position to choose between two things, he
would take the easier if no sin was there (Bukhary, 1378: 198).
Additionally, the Prophet (PBUH) used to direct his
messengers to adopt easiness and facilitation. He (PBUH) said: to
Mu‘ath and Abi Musa when he (PBUH) sent them to Yemen: “Make it
easy not difficult and say what makes people get along not what makes
them go away” (Bukhary, 1378: 34).
Clearly, that this facilitation is what goes along with Sharia and
justice, not based on whims. For, if it were based on whims, there
would not have been obligation in the first place. For, obligation has a
sort of hardship in it. The Messenger (PBUH) liked kindness; he used
to call for it. Consider what ‘Aisha said concerning this: that the
Messenger (PBUH) said “Kindness beautifies everything that goes with
it; and when it is gone from a thing, that thing becomes bad” (Muslim,
676: 2004). In other hadith, he (PBUH) said: “Allah is kind, likes
kindness, gives for kindness what he does give for force” (Muslim, 676:
2004).
In different hadith, it is narrated that the Messenger (PBUH)
was the nicest person in his call and the kindest man with people. Abi
Hurairah narrated: “A drunken man was brought to the Prophet (PBUH),
the Prophet (PBUH) said: beat him; Abu Hurairah said: some were beating
him with hands; others with shoes; yet others with clothes. When the man was
leaving, some said to him: shame on you. Here the Prophet (PBUH) said: do
not say so; do not help Satan on him” (Bukhary, 1378: 197). Jaber Ibnu
Abdullah said that the Messenger (PBUH) said: “Allah did not send me a
person who tires people nor a hard man but a teacher who makes things easy”
(Al Shatibi, 790: 122). Mu‘awiyah Ibnu al Hakam al Salami said:
“While I was praying with the Messenger (PBUH), a person sneezed. I
said‘May Allah have His mercy on you’. When people looked at me, I said:
why do you look at me? They kept patting their hands on their thighs. When I
realized their attempt to keep me silent, I kept silent. I have not seen a better
teacher than him (PBUH); he (PBUH) never shouted at me, beat me, nor
abused me. He (PBUH) said: nothing of people’s talk is allowed in this prayer;
it is only tasbeeh, takbeer, and reading Quran” (Muslim, 676: 38). Anas
Ibnu Malek said that the Messenger (PBUH) said: “Make things easy on
people, not otherwise; and say what makes people get along, not what makes
them go away” (Bukhary, 1378: 167).
Idea of Easiness Brought by Sharia
The idea of easiness that the Sharia brought is that Allah
(SWT) has made this religion (i.e. Islam) a religion of fitrah. For fitrah
lies in souls which accept its affairs easily. Hating strictness and force is
a quality of fitrah. Allah wanted this Sharia and its continuity. This
entailed that its spread among the Ummah is easy. This cannot be
done unless force is expelled from it (Achour, 1978: 6). Abi Hurairah
said: when an Arab peed in Masjid, people grabbed him to beat him,
but the Prophet (PBUH) told them: “Leave him and pour some water on
his urine. You are sent to make things easy, not otherwise”. The Messenger
(PBUH) showed that what his companions did was a strictness that
contradicts the tolerance and easiness of Islam (Al Qurtubi, 1954:
107).
The following hadiths are but some illustrations of the
Prophet’s way of dealing with the disobedient and wrong doers. The
religion (i.e. Islam) is a witness that the disobedient is not considered a
disbeliever. When it is punished based on Islamic principles, it is a
correction for him and purification for society. And he whom Allah
covers him and then he repents, he is given to Allah: whether to
forgive him or otherwise. Ubadah Ibnu al Samet said: we were with the
Messenger (PBUH) when he (PBUH) said: “Promise me that you will not
worship anyone with Allah, that you will not steal, and that you will not
commit adultery; those who fulfill their promise, Allah will reward them; and
those who break some of their promises and Allah coverthem, they are left to
Allah: whether to forgive them or otherwise” (Bukhary, 1378: 11). Lastly,
not only bringing easiness, Islam sharia but also has urged on covering
faults. AbiHurairah said that the Messenger (PBUH) said: “If a person
covers another in this life, Allah will cover him in the Day of Judgement”
(Damietta, 1406: 113).
To conclude, Islam calls in its Sharia to balance in worship and
warns against extremism and exaggeration, not only in idea but also in
action. It urges for dialogue especially when calling for Truth.
Moreover, it is concluded indisputably, that Islam urges for tolerance
and easiness. Therefore, any extremist claim cannot be said to
represent Islam which rejects it for its contradiction with it.
Regarding those extremist claims such as the western media
claim that, in Egypt, Iraq, Lebanon and other Arab states, there is a
campaign against Christian minority. Such claim is false; and the
Islamic media have to explain so showing that the conflict between
minorities exist everywhere whether in the east or the west. In
America, constant conflicts exist among the minorities which
originally came from Cuba and Haiti. There is also conflict between
the Americans of African origin as well as the Americans of Spanish
origin. One can also see conflict among the Jews who were born in
America and those who migrated from Iran. A conflict also exist
among the Turks and the German in Germany; among Cuban and
Philippines in Japan; and in Israel constant conflicts exist between
Zionist Defense Bond which is supported by the Americans and the
migrants from other countries (Al Khatib, 1369: 96).
As matter of fact, Christians in the Arab states, they live in
conformity with Muslims as one nation; united by nationality—all are
Arabs, no minority or majority divisions exist there. They have one
language, same customs and tradition. The base among religions is
that of ethics, doctrine and Sharia.
Therefore, the claim that the Arabs persecuted the Christians
is mere falsification. It is a western attempt to distort the image of
Islam. Such media claims must be countered by conscious media that
get resource from Quran and the teachings of the Messenger
Muhammad (PBUH) that is fit for all times and places and for all
nations, that does not differentiate between Arab or non-Arab except
by piousness and that in which there is no compulsion in religion;
there is complete respect for each religion.
In the light of the stance of Islam toward the Christians is very
clear. For, the ayah of Quran is very clear:
“And argue not with the people of the Scripture (Jews and Christians),
unless it be in (a way) that is better (with good words and in good manner,
inviting them to Islamic Monotheism with His Verses), except with such of
them as do wrong” (QS al ‘Ankabuut: 46).
This is a common matter; Allah (SWT) says:
“And say (to them): ‘We believe in that which has been revealed to us and
revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah); and to
Him we have submitted (as Muslims)’” (QS al ‘Ankabuut: 46).
Allah (SWT) makes the argument with non-Muslims a regulated
matter; that is, it should be in the best manner possible; Allah (SWT)
says: “And argue not with the people of the Scripture”; He does not say
argue with them. Therefore, any argument without the best manner
possible with the Jews and Christians is completely rejected. Allah
(SWT) says: “Except with such of them as do wrong”; this is a special case
the judgment of which in every dialogue is known: the one who did
injustice has another consideration; any other application to this rule
cannot be considered Islamic.
1. Islam is the first to put a universal statement in citizenship
without any discrimination between followers of religions,
doctrines or differences in color or race. Islam has preceded the
world in declaring the first statement for human rights at the
beginning of building the first Islamic state and the most fantastic
model in national unity and humane brotherhood in Madinah.
Islam presented so as the first earthly constitution: it is declared
that all people of Madinah are brothers united by brotherhood
and the national spirit.
2. The easiness approach in Islam has established the social
solidarity: the rich give the poor; and the orphan finds in all
Muslims fathers caring and providing help for him. The ayat of
Quran and the hadith of the Prophet (PBUH) that talks about
caring for the orphans and the poor are many. After all this, do we
find some people say that Islam is a complicated religion, difficult
to adhere to or apply it and that it is not fit for this time or that!
3. Easiness and tolerance in Islam is an essential clear feature of it;
and it is this feature that made people embrace it.
Conclusion
Allah (SWT) has made this blessed Sharia easy and simple; and
He (SWT) has made people love. If they neglected or ignored it, then
they would make a mistake with which their deeds would not be pure.
Do you not see what Allah (SWT) says:
“And know that among you there is the Messenger of Allah. If he were
to obey you (i.e. follow your opinions and desires) in much of the matter, you
would surely be in trouble. But Allah has endeared the Faith to you and has
beautified it in your hearts, and has made disbelief, wickedness and
disobedience (to Allah and His Messenger) hateful to you. Such are they who
are rightly guided” (QS al Hujuraat: 7).
This ayah tells—as al-Shatiby said—that Allah has made Iman
interesting to us by making it easy and simple, has made it interesting
for our hearts, and has promised to reward us (if we adhered to it) (Al
Shatiby, 790: 136).
Easiness is a common characteristic of Islamic Sharia in its
essential laws as well as in its emerging laws where excuses are offered
without extraordinary hardship (Al Shatiby, 790: 121). This is so
because Islam does not ask for difficult things. All Sharia matters
indicate clearly that it a religion of easiness and tolerance, that is, no
exaggeration is there. The Messenger (PBUH) said: “Be aware of
exaggeration in religion; the ones before you have gotten the Wrath of
Allah because of their exaggeration in religion”. What has been proved
to be from religion is easiness; it is what has nothing of exaggeration
and hardship in it. The Messenger (PBUH) said: “This religion is easy;
when it argues it wins. Make things easy; reveal what makes people come
along; be optimistic.”
References
Achour, Mohamed Tahar. 1978. The Purposes of Islamic Law (1st
Edition). Tunisia: Tunisian Company.
Al Khatib, Abd al Karim. 1369. Islam in the Face of Atheists. Beirut:
House Sunrise.
Al Qurtubi, Abu Abdallah Mamed Ibnu Ahmed Ansari. 1954. The
Whole of the Koran. __
Al Shatiby, Abu Ishaq Ibrahim Ibnu Musa Ibnu Muhammad al
Khatimy. 790 AH. Approvals in the Assets of the Law. Egypt:
Major Commercial of the Printing Press.
Al Tabari, Muhammad Ibnu Jarir. 1987. Collector Statement in the
Interpretation of the Koran. Beirut: Dar al Arab Thought.
Bukhary, Abu Abdullah Muhammad bin Ismail bin Ibrahim. 1378.
Shahih al Bukhari. Beirut: Dar Ibni Katsir.
Damietta, Hafiz. 1406. ___. Mecca: Library and a Modern Renaissance
Press.
Khalid, Muhammad. 1412. The Issue of Religious Extremism (from Al
Arabi Magazine No. 104).
Muslim, Abu al Hasan. 676. Shahih Muslim. Beirut: Press Issa Halabi.
OTHER RELIGIONS
Mohamed Omar Moftah and Ahmed Elsaddig Dawelnor Abdel Gadir
Universiti Science Islam Malaysia
email: medon_m@yahoo.com, saddig7@hotmail.com
Abstrak
Beberapa orang yang tidak memahami konsep dasar nasionalisme
atau toleransi beragama mencoba untuk mengadu nasionalisme
dengan mengatasnamakan agama tanpa terlebih dahulu memahami
makna dan kemuliaan Islam, yang memiliki semangat patriotisme,
mengajak manusia untuk bertoleransi dan memberi kemudahan. Pada
kenyataannya, kedua nilai ini, toleransi dan kemudahan, dianggap
sebagai salah satu fitur utama dari kebudayaan Islam. Salah satu
manifestasi dari konsep ini adalah diterimanya dan difasilitasinya
nilai-nilai, aturan-aturan, dan bentuk-bentuk budaya dari para
pemeluknya di seluruh dunia. Sehingga jelaslah pentingnya kajian
ini sebagai penjelas tentang kemudahan dan toleransi yang diberi oleh
ajaran Islam yang telah terbukti berdasarkan pengalaman dan realita
kehidupan. Berkat kedua nilai inilah Islam dapat menjawab semua
tantangan dan rintangan peradaban manusia sejak agama ini lahir.
Oleh karena itu, pendekatan induktif dan historis diadopsi untuk
menunjukkan toleransi dan kemudahan agama Islam. Diantara
temuan yang ada dalam tulisan ini mengungkapakan bahwa Islam
telah menggariskan persamaan hak dan derajat manusia tanpa
membeda-bedakan manusia berdasarkan agama, kepercayaan, warna
kulit dan kewarganegaraan. Toleransi dan kemudahan dalam Islam
juga telah membuktikan solidaritas sosial; agar yang kaya dapat
memberi pada yang miskin, dan yang yatim piatu boleh mencari orang
tua yang beragama Islam yang peduli terhadap mereka dan yang sudi
menawarkan bantuan.
The few people who do not understand the meaning of nationalism
and the easiness of religions try to attack nationalism by the name of
religion without comprehending the sublime meanings of Islam, which
have made holy nationalism and called for easiness and facilitation.
Easiness and facilitation is considered the first feature of the Islamic
civilization, one aspect of its manifestations, and the first that
encourages its acceptance by way of its carrying values, legislations,
manners and cultural patterns. The importance of this paper is to
show easiness and facilitation that Muslim civilization brought and
applied in reality. Such feature is what proved such civilization’s
reality and by which it won amazing bets in wars of challenge and
interaction with the other world civilizations. Due to this, the inductive
and historical approach has been adopted to show Islam’s easiness and
facilitation. Among the results of this paper is the revelation that Islam put
the first universal statement in rights of citizenship without discriminating
between followers of religions, doctrines, race, or color. Also, easiness in Islam
has established social solidarity: the rich give the poor; and the orphan seeks
all Muslims as fathers caring for him.
Kata kunci: toleransi, kemudahan, Islamic civilization
Introduction
Islamic Sharia is distinguished by its easiness and tolerance; it
attains with all updated life events; and its response to Muslims’ needs
in all places and at all times. Therefore, most of its laws are changing
due to Muslims’ interests; and the saying: “the difference of Muslim
scholars is a mercy”, has become well-known in our scholarly legacy.
Muslim scholars have, at all times, shown the most wonderful thoughtlife images; and their opinions and thinking efforts have varied. They
have enriched our scholarly and thought life with their scholarly
thinking (i.e. ijtihad) which still enlightens the guidance path for
Muslims and urges them to apply their minds for the service of their
religion and nation. Facilitation in presenting the laws of Islamic
Sharia, the banner of which all moslem scholars and thinkers have
raised up in all ages, and in the modern age in particular, is a
compulsory and Islamically sought in itself. This is not due to a
response to reality pressure or in harmony to the spirit of the age as
some people could imagine. But The Islamic Sharia is founded on
easiness not hardship; its teaching to people is based on facilitation
not hardship; and the call for it depends on revealing what makes
people come along, not what makes them go away.
Easiness and Facilitation in Islam
Easiness Linguistically and Terminology
Easiness in language: flexibility and simplicity; submission is
against force. Facilitation: when something is facilitated, it is done in a
smooth way and not made difficult; not made hard on oneself or
others. In terminology, it is in agreement to its linguistic meaning;
that is, it is work that does not exert soul or body; in other words, it is
work that is easy, simple, and flexible. The meaning of the Prophet’s
hadith “This religion is easy” is as Ibnu al Atheer said: “Easiness is the
opposite of difficulty as Ibnu al Atheer said: “Easiness is the opposite
of difficulty—something that means it is tolerant” (al Aql et al.).
Today, Islam encounters several big challenges and a fierce
attack on its principles. Therefore, accusations and doubts are directed
to it while it is devoid all of that. Among such accusations are that
Islam is the religion of force, terror and opponent of international
peace. Furthermore, it is accused of having values and approaches that
contradict with what sound minds established. Every fair person
knows that all such accusations are just falsifications, lies, and
evidenceless talk. In addition, they are mere claims that are baseless. In
contrast, the principles of Islam are based on what keeps peace and on
what establishes justice and security worldwide and treats all people
without discrimination. Islam balances needs and duties between
people; Islam guarantees their human rights which maintain the bases
of material and spiritual life.
Easiness and Facilitation in Quran and Sunnah
Allah (SWT) says:
“Allah intends for you ease and He does not want to make things
difficult for you. (He wants that you) must complete the same number (of
days), and that you must magnify Allah for having guided you so that you may
be grateful to Him” (QS al Baqoroh: 185).
This ayah shows that Allah (SWT) wants, by His guidance,
easiness, mercy, expulsion of uneasiness , etc. Despite the fact that the
ayah is about permission in fasting, what is meant by it is generality as
stated by more than one tafsir scholar. This is a reminder that Allah
(SWT) shows His mercy for this nation and His want of easiness, not
the opposite of it. When man looks at history in order to find a
solution or guidance for what happened to Muslims in particular and
to all world people in general at all times and places especially in
public affairs, man does not find one like Muhammad (PBUH) an
example and Imam. And if we look forward to secured and content
future, one does find so but in Muhammad’s teachings; whom Allah
(SWT) describes saying:
“And We have sent you (O Muhammad) not but as a mercy for the
Alamin (mankind, jinn and all that exists)” (QS al Anbiyaa’: 107).
Allah (SWT) also says:
“And by the mercy of Allah, you dealt with them gently. And had you
been severe and hard-hearted, they would have broken away from about you; so
pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult
them in the affairs. Then when you have taken a decision, put your trust in
Allah, certainly, Allah loves those who put their trust (in Him)” (QS Ali
‘Imran: 159).
These are clear ayat that show us the basic description of Muhammad
(PBUH) in his character and divine message and in all his conditions
among people. Such descriptions were not just words but were a
reality; they are still ringing in the world from east to west from the day
of his call until the end of life. Islam’s easiness and facilitation is one
of its traits that distinguishes it from other religions, for the wisdom
for which Muhammad (PBUH) was sent is to break the chains that
tired the previous nations before the coming of Islam.
Man’s appreciation for the grace of Allah (SWT), Iman, and
winning in the Day of Judgment cannot be achieved but through by
only doing positive role in earth based on Allah’s Path but should also
applying His commands for themselves and for others. Allah (SWT)
says:
“Those who follow the Messenger, the Prophet who can neither read
nor write (i.e. Muhammad PBUH ) whom they find written with them in the
Taurat (Torah) and the Injeel (Gospel) he command them for Al-Ma‘ruf (i.e.
Islamic Monotheism and all that Islam has ordained) and forbids them from
Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has
forbidden); He allows them as lawful At-Tayyibat (i.e. all good and lawful as
regard things, deeds, beliefs, persons, foods); and prohibits them as lawful AlKhaba’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons
and foods), He releases them from their heavy burdens (of Allah’s Covenant
with the children of Israel), and from the fetters (bindings) that were upon
them. So those who believe in him (Muhammad ) ﺻ ﻠ ﻰ ﷲ ﻋﻠﯿﮫ و ﺳ ﻠ ﻢ, honour
him, help him, and follow the light (the Quran) which has been send down
with him, it is they who will be successful” (QS al A’raaf: 157).
Furthermore, Allah (SWT) says:
“But if you pardon (them) and overlook, and forgive (their faults), then
verily Allah’s Oft-Forgiving, most Merciful” (QS at Taghaabun: 14).
The Islamic community, during the era of the Messenger (PBUH) and
the era of Revelation has witnessed groups of Hypocrites who said to
the Messenger as Allah (SWT) says about them in the Quran:
“We bear witness that you are indeed the Messenger of Allah” (QS al
Munaafiquun: 1).
However, Allah (SWT) reveals their behavior and renders them liars
when Allah (SWT) says:
“Allah knows that you are indeed His Messenger, and Allah bears
witness that the hypocrites are liars indeed” (QS al Munaafiquun: 1).
In different hadith, Bukhari narrated that some companions of the
Messenger (PBUH) asked him the permission to kill one of the
Hypocrites, the Messenger (PBUH) said: “Those are the ones that Allah
(SWT) prevented me to kill” (Bukhary, 1378: 38).
This is because they have witnessed that there is no God but Allah and
that Muhammad is His Messenger, their blood and money are secured;
they have become citizens enjoying all the citizenship rights in the state
of Islam (Khaled, 1412: 56).
Legality of Easiness and Permission in Islam
The thing that proves the easiness of Islam is what has been
known of the legality of permission—something that is known for sure
as a part of religion by necessity. Such matter of Sharia is an absolute
proof of expulsion of uneasiness. And, therefore, if hardship in
obligation is meant in Islam, there would have been no permission.
The agreement of all scholars that hardship is not part of obligation
shows that it is not meant in Islam; this is established by way of
induction of laws. It is also what reinforces pieces of evidence from the
Islam’s texts that this religion is easy. The warning against extremism is
well-known in legal texts where it becomes an absolute base.
In terms of Sharia, the fundamental aspect is permission until
evidence of prohibition exists. Allah (SWT) says:
“And We never punish until We have sent a Messenger (to give
warning)” (QS al Israa’: 15).
Hardship here brings easiness, for no obligation of the unbearable
exists in Islamic Sharia, nor what brings extraordinary hardship; Allah
(SWT) says:
“We burden not any person but that which he can bear” (QS al
An’aam: 152).
Furthermore, Islam brings benefits; when it commands, an advantage
is to be gained; when it warns against something, a disadvantage is to
be expelled. The Messenger (PBUH) said: “When a little of something
makes a person drunk, the whole thing is prohibited” (Provided by
Abu Dawud, Sunan). This is evidence that the reason of prohibition is
the state of drunkenness which prevents mind to protect
consciousness of things as practiced in society. (Al Tabari, 1987: 97).
Islam is therefore the religion of peace that the Islamic Sharia
has sought to achieve. Allah (SWT) says:
“O you who believe! Enter perfectly in Islam (by obeying all the rules
and regulations of the Islamic religion) and follow not the footsteps of Shaitan
(Satan). Verily! He is to you a plain enemy” (QS al Baqarah: 208).
Allah (SWT) says to His Prophet (PBUH):
“And We have sent you (O Muhammad PBUH) not but as a Mercy
for the Alamin (mankind, jinn and all the exists)” (QS al Anbiyaa’: 107).
The peace is but a fruit of mercy that the Islamic Sharia has come to
establish (al Khateeb, 1369: 101).
Because Islam is the religion of peace, it refuses force; it also
refuses the causes leading to it as shown through its general principles
that the Islamic Sharia has brought. The Messenger (PBUH) said: “The
religion [i.e. Islam] is easy; and when it argues, it always wins)” (Bukhary,
1378:16).
Ibnu Abbas said: “Some paganists, who killed many and practiced adultery,
came to the Messenger (PBUH) and said: what you say and call for is good,
but we want you to tell us whether there is a correction to what we have done.”
Here, Allah (SWT) sent down these ayat of Quran:
“And those who invoke not other ilah (god) along with Allah, nor kill
such person as Allah has forbidden, except for just cause, nor commit illegal
sexual intercourse—and whoever does this shall receive the punishment. The
torment will be doubled to him on the Day of Resurrection, and he will abide
therein in disgrace. Except those who repent and believe (in Islamic
Monotheism), and do righteous deeds, for those, Allah will change their sins
into good deeds, and Allah Oft-Forgiving, Most Merciful” (QS al Furqaan:
68-70).
This ayah was also sent down:
“Say: ‘O ibadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily,
Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful” (QS al
Zumar: 53).
In addition, in different hadith, Bukhari narrated that Ibnu Masud
said that a man kissed a woman and came to the Prophet (PBUH)
telling him what had happened. Here, Allah (SWT) sent down this
ayah of Quran:
“And perform as Salat (Iqamat as Salat), at the two ends of the day
and in some hours of the night [i.e. the five compulsory salat (prayers)]. Verily,
the good deeds remove the evil deeds (i.e. small sins). This is a reminder (an
advice) for the mindful (those who accept advice)” (QS Huud: 114). ‘to
whom is this ayah?’ the man asked. “To whoever does in accordance
with it from those of my Ummah,” the Prophet (PBUH) said.
(Bukhary, 1378: 140).
Easiness as with the Messenger
Practiced life of the Messenger (PBUH) was based on easiness
and facilitation. He (PBUH) took easiness as an approach in his life.
When he (PBUH) was in a position to choose between two things, he
would take the easier if no sin was there (Bukhary, 1378: 198).
Additionally, the Prophet (PBUH) used to direct his
messengers to adopt easiness and facilitation. He (PBUH) said: to
Mu‘ath and Abi Musa when he (PBUH) sent them to Yemen: “Make it
easy not difficult and say what makes people get along not what makes
them go away” (Bukhary, 1378: 34).
Clearly, that this facilitation is what goes along with Sharia and
justice, not based on whims. For, if it were based on whims, there
would not have been obligation in the first place. For, obligation has a
sort of hardship in it. The Messenger (PBUH) liked kindness; he used
to call for it. Consider what ‘Aisha said concerning this: that the
Messenger (PBUH) said “Kindness beautifies everything that goes with
it; and when it is gone from a thing, that thing becomes bad” (Muslim,
676: 2004). In other hadith, he (PBUH) said: “Allah is kind, likes
kindness, gives for kindness what he does give for force” (Muslim, 676:
2004).
In different hadith, it is narrated that the Messenger (PBUH)
was the nicest person in his call and the kindest man with people. Abi
Hurairah narrated: “A drunken man was brought to the Prophet (PBUH),
the Prophet (PBUH) said: beat him; Abu Hurairah said: some were beating
him with hands; others with shoes; yet others with clothes. When the man was
leaving, some said to him: shame on you. Here the Prophet (PBUH) said: do
not say so; do not help Satan on him” (Bukhary, 1378: 197). Jaber Ibnu
Abdullah said that the Messenger (PBUH) said: “Allah did not send me a
person who tires people nor a hard man but a teacher who makes things easy”
(Al Shatibi, 790: 122). Mu‘awiyah Ibnu al Hakam al Salami said:
“While I was praying with the Messenger (PBUH), a person sneezed. I
said‘May Allah have His mercy on you’. When people looked at me, I said:
why do you look at me? They kept patting their hands on their thighs. When I
realized their attempt to keep me silent, I kept silent. I have not seen a better
teacher than him (PBUH); he (PBUH) never shouted at me, beat me, nor
abused me. He (PBUH) said: nothing of people’s talk is allowed in this prayer;
it is only tasbeeh, takbeer, and reading Quran” (Muslim, 676: 38). Anas
Ibnu Malek said that the Messenger (PBUH) said: “Make things easy on
people, not otherwise; and say what makes people get along, not what makes
them go away” (Bukhary, 1378: 167).
Idea of Easiness Brought by Sharia
The idea of easiness that the Sharia brought is that Allah
(SWT) has made this religion (i.e. Islam) a religion of fitrah. For fitrah
lies in souls which accept its affairs easily. Hating strictness and force is
a quality of fitrah. Allah wanted this Sharia and its continuity. This
entailed that its spread among the Ummah is easy. This cannot be
done unless force is expelled from it (Achour, 1978: 6). Abi Hurairah
said: when an Arab peed in Masjid, people grabbed him to beat him,
but the Prophet (PBUH) told them: “Leave him and pour some water on
his urine. You are sent to make things easy, not otherwise”. The Messenger
(PBUH) showed that what his companions did was a strictness that
contradicts the tolerance and easiness of Islam (Al Qurtubi, 1954:
107).
The following hadiths are but some illustrations of the
Prophet’s way of dealing with the disobedient and wrong doers. The
religion (i.e. Islam) is a witness that the disobedient is not considered a
disbeliever. When it is punished based on Islamic principles, it is a
correction for him and purification for society. And he whom Allah
covers him and then he repents, he is given to Allah: whether to
forgive him or otherwise. Ubadah Ibnu al Samet said: we were with the
Messenger (PBUH) when he (PBUH) said: “Promise me that you will not
worship anyone with Allah, that you will not steal, and that you will not
commit adultery; those who fulfill their promise, Allah will reward them; and
those who break some of their promises and Allah coverthem, they are left to
Allah: whether to forgive them or otherwise” (Bukhary, 1378: 11). Lastly,
not only bringing easiness, Islam sharia but also has urged on covering
faults. AbiHurairah said that the Messenger (PBUH) said: “If a person
covers another in this life, Allah will cover him in the Day of Judgement”
(Damietta, 1406: 113).
To conclude, Islam calls in its Sharia to balance in worship and
warns against extremism and exaggeration, not only in idea but also in
action. It urges for dialogue especially when calling for Truth.
Moreover, it is concluded indisputably, that Islam urges for tolerance
and easiness. Therefore, any extremist claim cannot be said to
represent Islam which rejects it for its contradiction with it.
Regarding those extremist claims such as the western media
claim that, in Egypt, Iraq, Lebanon and other Arab states, there is a
campaign against Christian minority. Such claim is false; and the
Islamic media have to explain so showing that the conflict between
minorities exist everywhere whether in the east or the west. In
America, constant conflicts exist among the minorities which
originally came from Cuba and Haiti. There is also conflict between
the Americans of African origin as well as the Americans of Spanish
origin. One can also see conflict among the Jews who were born in
America and those who migrated from Iran. A conflict also exist
among the Turks and the German in Germany; among Cuban and
Philippines in Japan; and in Israel constant conflicts exist between
Zionist Defense Bond which is supported by the Americans and the
migrants from other countries (Al Khatib, 1369: 96).
As matter of fact, Christians in the Arab states, they live in
conformity with Muslims as one nation; united by nationality—all are
Arabs, no minority or majority divisions exist there. They have one
language, same customs and tradition. The base among religions is
that of ethics, doctrine and Sharia.
Therefore, the claim that the Arabs persecuted the Christians
is mere falsification. It is a western attempt to distort the image of
Islam. Such media claims must be countered by conscious media that
get resource from Quran and the teachings of the Messenger
Muhammad (PBUH) that is fit for all times and places and for all
nations, that does not differentiate between Arab or non-Arab except
by piousness and that in which there is no compulsion in religion;
there is complete respect for each religion.
In the light of the stance of Islam toward the Christians is very
clear. For, the ayah of Quran is very clear:
“And argue not with the people of the Scripture (Jews and Christians),
unless it be in (a way) that is better (with good words and in good manner,
inviting them to Islamic Monotheism with His Verses), except with such of
them as do wrong” (QS al ‘Ankabuut: 46).
This is a common matter; Allah (SWT) says:
“And say (to them): ‘We believe in that which has been revealed to us and
revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah); and to
Him we have submitted (as Muslims)’” (QS al ‘Ankabuut: 46).
Allah (SWT) makes the argument with non-Muslims a regulated
matter; that is, it should be in the best manner possible; Allah (SWT)
says: “And argue not with the people of the Scripture”; He does not say
argue with them. Therefore, any argument without the best manner
possible with the Jews and Christians is completely rejected. Allah
(SWT) says: “Except with such of them as do wrong”; this is a special case
the judgment of which in every dialogue is known: the one who did
injustice has another consideration; any other application to this rule
cannot be considered Islamic.
1. Islam is the first to put a universal statement in citizenship
without any discrimination between followers of religions,
doctrines or differences in color or race. Islam has preceded the
world in declaring the first statement for human rights at the
beginning of building the first Islamic state and the most fantastic
model in national unity and humane brotherhood in Madinah.
Islam presented so as the first earthly constitution: it is declared
that all people of Madinah are brothers united by brotherhood
and the national spirit.
2. The easiness approach in Islam has established the social
solidarity: the rich give the poor; and the orphan finds in all
Muslims fathers caring and providing help for him. The ayat of
Quran and the hadith of the Prophet (PBUH) that talks about
caring for the orphans and the poor are many. After all this, do we
find some people say that Islam is a complicated religion, difficult
to adhere to or apply it and that it is not fit for this time or that!
3. Easiness and tolerance in Islam is an essential clear feature of it;
and it is this feature that made people embrace it.
Conclusion
Allah (SWT) has made this blessed Sharia easy and simple; and
He (SWT) has made people love. If they neglected or ignored it, then
they would make a mistake with which their deeds would not be pure.
Do you not see what Allah (SWT) says:
“And know that among you there is the Messenger of Allah. If he were
to obey you (i.e. follow your opinions and desires) in much of the matter, you
would surely be in trouble. But Allah has endeared the Faith to you and has
beautified it in your hearts, and has made disbelief, wickedness and
disobedience (to Allah and His Messenger) hateful to you. Such are they who
are rightly guided” (QS al Hujuraat: 7).
This ayah tells—as al-Shatiby said—that Allah has made Iman
interesting to us by making it easy and simple, has made it interesting
for our hearts, and has promised to reward us (if we adhered to it) (Al
Shatiby, 790: 136).
Easiness is a common characteristic of Islamic Sharia in its
essential laws as well as in its emerging laws where excuses are offered
without extraordinary hardship (Al Shatiby, 790: 121). This is so
because Islam does not ask for difficult things. All Sharia matters
indicate clearly that it a religion of easiness and tolerance, that is, no
exaggeration is there. The Messenger (PBUH) said: “Be aware of
exaggeration in religion; the ones before you have gotten the Wrath of
Allah because of their exaggeration in religion”. What has been proved
to be from religion is easiness; it is what has nothing of exaggeration
and hardship in it. The Messenger (PBUH) said: “This religion is easy;
when it argues it wins. Make things easy; reveal what makes people come
along; be optimistic.”
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